Traditional Jewish source for the “Seven Deadly Sins”
Traditional
Jewish source for the “Seven Deadly Sins”
Jewish source for the “Seven Deadly Sins”
By Chaim Sunitsky
In Christianity as well
as in western culture there is a well-known concept of “Seven Deadly Sins”
usually enumerated as: pride, covetousness, lust (understood as illicit sexual desire),
envy, gluttony, anger and sloth. In particular this theme is well known through
the art of Hieronymus Bosch.
as in western culture there is a well-known concept of “Seven Deadly Sins”
usually enumerated as: pride, covetousness, lust (understood as illicit sexual desire),
envy, gluttony, anger and sloth. In particular this theme is well known through
the art of Hieronymus Bosch.
Even though there is no
clear biblical source for this particular list of sins, in general the number
seven plays a major role in the Bible and in particular the concept of some
“seven sins” is thought to come from Mishle (6:16): שֶׁשׁ
הֵנָּה שָׂנֵא ה וְשֶׁבַע תּוֹעֲבַות נַפְשׁוֹ (there are six things
Hashem hates and [altogether] seven that are abomination to Him).
clear biblical source for this particular list of sins, in general the number
seven plays a major role in the Bible and in particular the concept of some
“seven sins” is thought to come from Mishle (6:16): שֶׁשׁ
הֵנָּה שָׂנֵא ה וְשֶׁבַע תּוֹעֲבַות נַפְשׁוֹ (there are six things
Hashem hates and [altogether] seven that are abomination to Him).
In traditional Jewish
literature the number seven[1] certainly
plays a very important role. The Talmud (Sukkah 52a) mentions seven “names” (or
types) of Yetzer Hara and in a different place (Eruvin 19a) seven names of
Gehinom. The Zohar (Hechalot in Parshat Pekude) associates the two with each
level in Hell ruled by a different aspect of the Satan. One would therefore expect
some list of “seven deadly sins” in our literature as well. However it would come
as a surprise to find the list that is almost identical.
literature the number seven[1] certainly
plays a very important role. The Talmud (Sukkah 52a) mentions seven “names” (or
types) of Yetzer Hara and in a different place (Eruvin 19a) seven names of
Gehinom. The Zohar (Hechalot in Parshat Pekude) associates the two with each
level in Hell ruled by a different aspect of the Satan. One would therefore expect
some list of “seven deadly sins” in our literature as well. However it would come
as a surprise to find the list that is almost identical.
Still such a source
does exist. The GR”A[2]
comments on the Agada in Berachot (4b) that the Angel of Death flies in eight
steps (מלאך המות בשמונה):
does exist. The GR”A[2]
comments on the Agada in Berachot (4b) that the Angel of Death flies in eight
steps (מלאך המות בשמונה):
ששמונה
סבות המיתה על האדם הם , אחת מחמת חטא אדה״ר וז׳ מחמת ז׳ ראשי עבירות שהם גרם כל העבירות
והם התאוה והקנאה והגאוה שהוא הככוד והכילוה שהוא עין הרע והזנות שהוא היצה״ר ושנאת
הבריות והבטלה והיא שביעית נוק׳ לשבת בית ובה כלולין ד׳ כידוע והוא מ”ש שיחת הילדים
כו׳ וישיבת כו׳. וז׳ שמות יש ליצה”ר הידועים וז׳ מדורות ז׳ ראשי תנינים וז׳ גשרים
לס”א וז׳ של להט החרב המחהפכת צבוע כו׳ וז׳ עונשים של התורה ד׳ מיתות ב״ד ומיתה
ביד״ש וכרת ומלקות
סבות המיתה על האדם הם , אחת מחמת חטא אדה״ר וז׳ מחמת ז׳ ראשי עבירות שהם גרם כל העבירות
והם התאוה והקנאה והגאוה שהוא הככוד והכילוה שהוא עין הרע והזנות שהוא היצה״ר ושנאת
הבריות והבטלה והיא שביעית נוק׳ לשבת בית ובה כלולין ד׳ כידוע והוא מ”ש שיחת הילדים
כו׳ וישיבת כו׳. וז׳ שמות יש ליצה”ר הידועים וז׳ מדורות ז׳ ראשי תנינים וז׳ גשרים
לס”א וז׳ של להט החרב המחהפכת צבוע כו׳ וז׳ עונשים של התורה ד׳ מיתות ב״ד ומיתה
ביד״ש וכרת ומלקות
Because there are eight
causes of death, one due to the sin of Adam and seven due to the seven main
transgressions that cause all other sins and they are the תאוה (desire for gratification which can in our case mean gluttony[3]) קנאה (envy), גאוה
(pride) that is also ככוד (honor), כילות (stinginess) that is bad eye, זנות (illicit sexual desire) that is Yetzer
Hara, שנאת הבריות (hatred of others) and בטלה (sloth). And this [sloth] is the seventh – feminine[4] “to
sit at home[5]”
and it includes 4 as it is known, like it says “childish conversation etc and
sitting [with ignoramuses[6]].” And
there are seven known names of Yetzer Hara, and seven “heads” of the snake and
seven bridges of the “Sitra Achra” and seven of the rotating sward that turns
from hyena etc and seven types of punishments: four types of execution by Bet
Din, death at the hands of Heaven, Karet and flogging.
causes of death, one due to the sin of Adam and seven due to the seven main
transgressions that cause all other sins and they are the תאוה (desire for gratification which can in our case mean gluttony[3]) קנאה (envy), גאוה
(pride) that is also ככוד (honor), כילות (stinginess) that is bad eye, זנות (illicit sexual desire) that is Yetzer
Hara, שנאת הבריות (hatred of others) and בטלה (sloth). And this [sloth] is the seventh – feminine[4] “to
sit at home[5]”
and it includes 4 as it is known, like it says “childish conversation etc and
sitting [with ignoramuses[6]].” And
there are seven known names of Yetzer Hara, and seven “heads” of the snake and
seven bridges of the “Sitra Achra” and seven of the rotating sward that turns
from hyena etc and seven types of punishments: four types of execution by Bet
Din, death at the hands of Heaven, Karet and flogging.
Regarding his words “seven
of the rotating sward that turns from hyena” he is referring to an Agada in
Baba Kama (16a) about six species turning into one another every seven years
and the person not bowing down at Modim turning into a snake:
of the rotating sward that turns from hyena” he is referring to an Agada in
Baba Kama (16a) about six species turning into one another every seven years
and the person not bowing down at Modim turning into a snake:
צבוע
זכר לאחר שבע שנים נעשה עטלף עטלף לאחר שבע שנים נעשה ערפד ערפד לאחר ז’ שנים נעשה
קימוש קימוש לאחר שבע שנים נעשה חוח חוח לאחר שבע שנים נעשה שד שדרו של אדם לאחר שבע
שנים נעשה נחש והני מילי דלא כרע במודים
זכר לאחר שבע שנים נעשה עטלף עטלף לאחר שבע שנים נעשה ערפד ערפד לאחר ז’ שנים נעשה
קימוש קימוש לאחר שבע שנים נעשה חוח חוח לאחר שבע שנים נעשה שד שדרו של אדם לאחר שבע
שנים נעשה נחש והני מילי דלא כרע במודים
The male hyena after
seven years turns into a bat, the bat after seven years turns into an arpad (possibly
a species of bat), the arpad after seven years turns into kimmosh[7], the
kimmosh after seven years turns into a choach, the choach after seven years
turns into a demon. The spine of a man after seven years turns into a snake if
he doesn’t bow when reciting Modim[8].
seven years turns into a bat, the bat after seven years turns into an arpad (possibly
a species of bat), the arpad after seven years turns into kimmosh[7], the
kimmosh after seven years turns into a choach, the choach after seven years
turns into a demon. The spine of a man after seven years turns into a snake if
he doesn’t bow when reciting Modim[8].
The GR”A’s comments on
this Agada in Baba Kama are similar to his comments in Berachot: the six
animals are hinting to 6 active (masculine) sins and the seventh – to the
passive (feminine) sin of laziness:
this Agada in Baba Kama are similar to his comments in Berachot: the six
animals are hinting to 6 active (masculine) sins and the seventh – to the
passive (feminine) sin of laziness:
תניא
צבוע זכר כו׳. הן ז׳ קשרים דתנינא דלהט כו׳ לכן הן מתהפכין והשביעית דנוק׳ שלכן נעשה
נחש והראשונה בדכורא לכן נעשה שד
צבוע זכר כו׳. הן ז׳ קשרים דתנינא דלהט כו׳ לכן הן מתהפכין והשביעית דנוק׳ שלכן נעשה
נחש והראשונה בדכורא לכן נעשה שד
“They are seven knots
of the snake of the “rotating [sward]” etc and therefore they turn into each
other and the seventh one is the feminine and therefore he [who doesn’t bow at
Modim] becomes a snake (fem) while the first [six] are masculine and therefore
he turns to a demon (masc)”.
of the snake of the “rotating [sward]” etc and therefore they turn into each
other and the seventh one is the feminine and therefore he [who doesn’t bow at
Modim] becomes a snake (fem) while the first [six] are masculine and therefore
he turns to a demon (masc)”.
R. Avraham, the Vilna
Gaon’s son explains the words of his father as follows:
Gaon’s son explains the words of his father as follows:
הן
ז׳ קשרים דתנינא דלהט פי׳ דלהט חרב המתהפכת שמתהפכת לשבעה גוונים הם ז׳ ראשי עבירות
שהם גרם כל העבירות , והם התאוה והקנאה והגאוה שהוא הככוד, והכילות שהוא עין הרע ,
והזנות שהוא יצה”ר, ושנאת הבריות, והבטלה והיא שביעית נוק׳ לשבת בית
ז׳ קשרים דתנינא דלהט פי׳ דלהט חרב המתהפכת שמתהפכת לשבעה גוונים הם ז׳ ראשי עבירות
שהם גרם כל העבירות , והם התאוה והקנאה והגאוה שהוא הככוד, והכילות שהוא עין הרע ,
והזנות שהוא יצה”ר, ושנאת הבריות, והבטלה והיא שביעית נוק׳ לשבת בית
The seven knots of the
snake of the “rotating sward” meaning the “rotating sward” turns into seven
types of seven major sins that are a cause of all other sins and they are the תאוה, קנאה,
גאוה that is ככוד,
כילות that is bad eye, זנות that is Yetzer Hara, שנאה and בטלה. בטלה is the seventh [passive] feminine
“to sit at home”.
snake of the “rotating sward” meaning the “rotating sward” turns into seven
types of seven major sins that are a cause of all other sins and they are the תאוה, קנאה,
גאוה that is ככוד,
כילות that is bad eye, זנות that is Yetzer Hara, שנאה and בטלה. בטלה is the seventh [passive] feminine
“to sit at home”.
The correspondence of the
GR”A’s list of seven deadly sins and the non-Jewish list is almost exact with the
exception of שנאה (hatred) being used instead
of anger (כעס), and even these two are closely related.
The main question becomes: what is the GR”A’s source for this specific
collection of transgressions?
GR”A’s list of seven deadly sins and the non-Jewish list is almost exact with the
exception of שנאה (hatred) being used instead
of anger (כעס), and even these two are closely related.
The main question becomes: what is the GR”A’s source for this specific
collection of transgressions?
It seems that the
GR”A’s source is Mishnayot in Avot. The first three sins are mentioned in 4:21הקנאה והתאוה והכבוד that
cause מוציאין את האדם מן העולם to take the person
out of this world. The next three sins are in 2:11: עין הרע, ויצר הרע, ושנאת הבריות and they also “take the person out of this world[9]”. The
last of the seven sins includes the four types of time wasting mentioned in
Avot 3:10. These four also said to “take the person out of this world[10]”.
GR”A’s source is Mishnayot in Avot. The first three sins are mentioned in 4:21הקנאה והתאוה והכבוד that
cause מוציאין את האדם מן העולם to take the person
out of this world. The next three sins are in 2:11: עין הרע, ויצר הרע, ושנאת הבריות and they also “take the person out of this world[9]”. The
last of the seven sins includes the four types of time wasting mentioned in
Avot 3:10. These four also said to “take the person out of this world[10]”.
In conclusion I propose
that the collection of the “Seven Deadly Sins” that are a source[11] of all
other transgressions[12] is
found in Judaism.[13]
that the collection of the “Seven Deadly Sins” that are a source[11] of all
other transgressions[12] is
found in Judaism.[13]
[1] Of course in
Kabala this number is very important as it relates to seven lower Sefirot.
Kabala this number is very important as it relates to seven lower Sefirot.
[2] The GR”A didn’t
write a commentary to all agadot like Maharsha or Maharal, we only have his
words on Berachot and some of Shabbat, Megillah, Baba Kama, Baba Batra and
Bechorot; much of his commentary is hard to understand but his son R. Avraham
helps us in his super-commentary.
write a commentary to all agadot like Maharsha or Maharal, we only have his
words on Berachot and some of Shabbat, Megillah, Baba Kama, Baba Batra and
Bechorot; much of his commentary is hard to understand but his son R. Avraham
helps us in his super-commentary.
[3] As the other
main “desire” for sexual gratification is mentioned separately later.
main “desire” for sexual gratification is mentioned separately later.
[4] In Kabala
action is associated with male and passivity with female. The first six sins
are related to six “masculine” Sefirot of Sitra Achra and the Seventh – to
Malchut or Nukva – the passive “feminine” Sefira.
action is associated with male and passivity with female. The first six sins
are related to six “masculine” Sefirot of Sitra Achra and the Seventh – to
Malchut or Nukva – the passive “feminine” Sefira.
[5] See Yeshayahu
44:12. Kabalistic literature uses this verse to refer to the feminine aspect –
Nukva.
44:12. Kabalistic literature uses this verse to refer to the feminine aspect –
Nukva.
[6] See Avot 3:10 שנה של שחרית, ויין של צהרים, ושיחת הילדים, וישיבת בתי כנסיות של
עמי הארץ, מוציאין את האדם מן העולם.
The GR”A is hinting that sloth includes 4 different types of empty wasting time
just as Malchut is known to include 4 separate aspects.
עמי הארץ, מוציאין את האדם מן העולם.
The GR”A is hinting that sloth includes 4 different types of empty wasting time
just as Malchut is known to include 4 separate aspects.
[7] According to
the English Artscroll and Soncino, kimosh and choach are types of thorns, but
it seems that this agada is talking about various animals. Indeed Rashi (Hoshea
9:6) brings that according to Targum Yonatan on this verse kimosh and choach
are some kinds of animals. (Hebrew Artscroll also brings the possibility that choach
and kimosh are animals.)
the English Artscroll and Soncino, kimosh and choach are types of thorns, but
it seems that this agada is talking about various animals. Indeed Rashi (Hoshea
9:6) brings that according to Targum Yonatan on this verse kimosh and choach
are some kinds of animals. (Hebrew Artscroll also brings the possibility that choach
and kimosh are animals.)
[8] Regarding how
Modim is related to this the GR”A gives a mystical explanation that is beyond
the scope of the present article.
Modim is related to this the GR”A gives a mystical explanation that is beyond
the scope of the present article.
[9] See also GR”A
on Mishle 21:4 that there is a correspondence between the sins mentioned in these
two mishnayot. I presume it is similar to the correspondence between the
Sefirot Hesed-Gevurah-Tiferet and the lower level Netzach-Hod-Yesod. The GR”A
also writes there that these sins correspond to the qualities of students of
Balaam (see Avot 5:19).
on Mishle 21:4 that there is a correspondence between the sins mentioned in these
two mishnayot. I presume it is similar to the correspondence between the
Sefirot Hesed-Gevurah-Tiferet and the lower level Netzach-Hod-Yesod. The GR”A
also writes there that these sins correspond to the qualities of students of
Balaam (see Avot 5:19).
[10] Indeed these
are the only 3 Mishnayot in Pirke Avot that use the expression: מוציאין את האדם מן העולם
are the only 3 Mishnayot in Pirke Avot that use the expression: מוציאין את האדם מן העולם
[11] Note how the
qualities of a person are in a sense more fundamental than the actions, see the
beginning of R. Hayim Vital’s “Shaare Kedusha” and “Even Shlema” written by the
students of the GR”A according to the teachings of their Rebbe.
qualities of a person are in a sense more fundamental than the actions, see the
beginning of R. Hayim Vital’s “Shaare Kedusha” and “Even Shlema” written by the
students of the GR”A according to the teachings of their Rebbe.
[12] Interestingly
even the Hebrew article in Wikipedia on the “Seven Deadly Sins” assumes it’s a
Christian concept and does not mention that this concept has a source in
Judaism as well.
even the Hebrew article in Wikipedia on the “Seven Deadly Sins” assumes it’s a
Christian concept and does not mention that this concept has a source in
Judaism as well.
[13] It might even
be that this idea came from Judaism into early Christianity.
be that this idea came from Judaism into early Christianity.